الخلق أو القرب من اللّٰه و من الخلق و إن كان بعيدا عنهما قبل العلم و الحياء و إن كان صلفا في القاموس الصلف بالتحريك التكلم بما يكرهه صاحبك و التمدح بما ليس عندك أو مجاوزة قدر الظرف و الادعاء فوق ذلك تكبرا و هو صلف ككتف انتهى أي يحصل من العلم الحياء في ما يحب و يحمد و إن عده الناس صلفا لترك المداهنة أو و إن كان قبله صلفا و الأخير هنا أظهر و الرفعة و الشرف أيضا يحتملان المعنيين على قياس ما مر و الفرق بينهما بأن الرفعة ما كان له نفسه و الشرافة ما يتعدى إلى غيره بأن يتشرف من ينسب إليه بسببه و الأول بحسب الجاه الدنيوي و الثاني بالرفعة المعنوية بسبب الأخلاق الشريفة و الحكمة العلوم الفائضة بعد العمل بما يعلم أو العمل بالعلم كما سيأتي و الحظوة المنزلة و القرب عند اللّٰه.

creation; or nearness to God and to creation, though he was far from both before knowledge. And modesty, though he be boastful. In al-Qamus: al-salaf, with the vowelling, is speaking with what your companion dislikes, and praising oneself for what one does not have; or exceeding the measure of refinement and claiming beyond that out of pride; and he is salif, on the pattern of katif — end of quotation. That is, there is attained from knowledge modesty in what is loved and praised, even if people count it boastfulness for his leaving off flattery; or, though he was before it boastful — and the latter here is the more evident. And elevation and honour also admit of the two senses, on the analogy of what has passed. And the distinction between them is that elevation is what belongs to himself, and honour is what passes over to another, in that whoever is ascribed to him is honoured on his account. And the first is with respect to worldly standing, and the second by spiritual elevation on account of noble characters. And wisdom is the sciences effused after acting by what one knows, or acting by knowledge, as will come. And favour is rank and nearness with God.

و أما ما يتشعب من الرشد فالسداد و هو الصواب من القول و العمل و الهدي أي إلى ما فوق ما هو فيه أو المراد أن من أجزائه و لوازمه الهدي و كذا البر و التقوي و المنالة لعل المراد بها الدرجة التي بها تنال أقصى المقاصد من القرب و الفوز و السعادة فإنها من النيل و الإصابة و القصد أي الطريق الوسط المستقيم و الاقتصاد رعاية الوسط الممدوح في جميع الأمور و ترك الإفراط و التفريط و يحتمل أن يكون المراد بالثواب إثابة الغير بجزاء ما يصنع إليه لكنه بعيد.

As for what branches from right direction: soundness of judgement, and it is what is correct in speech and in action. And guidance, that is, to what is above what he is in; or what is meant is that among its parts and its concomitants is guidance — and likewise piety and God-fearing. And attainment: perhaps what is meant by it is the degree by which the utmost of aims is attained, of nearness, of triumph and of felicity; for it is from attaining and hitting the mark. And moderation, that is, the middle straight path. And frugality is the observing of the praiseworthy mean in all matters and the leaving of excess and defect. And it is possible that what is meant by reward is the rewarding of another in recompense for what he does for him — but that is remote.

و أما ما يتشعب من العفاف فالرضا بما أعطاه اللّٰه من الرزق و عدم التصرف في الأمر الحرام لطلب الزيادة و الاستكانة الخضوع و المذلة و هي من لوازم العفاف لأن من عف عن الحرام و لم يجمع الأموال الكثيرة منه لا يطغى و يذل نفسه و يخضع و الحظ النصيب أي حظوظ الآخرة إذ بترك حظوظ الدنيا تتوفر حظوظ الآخرة و الراحة أي في الدنيا و الآخرة إذ من يجمع المال في الدنيا أيضا ليس له إلا العناء و التعب و كذا من لا يعف عن الفرج الحرام يتحمل في الدنيا المشاق و المنازعات و الحدود الشرعية و غيرها و التفقد إما المراد تفقد أحوال الفقراء و أداء حقوقهم أو تفقد أحوال النفس و عيوبها و الأول أظهر و الخشوع إذ بترك العفاف يسلب الخشوع في العبادات كما هو المجرب و التذكر أي تذكر الموت و أحوال الآخرة و الذنوب و التفكر أي في المبدأ و المعاد و فيما خلق له.

As for what branches from chastity: contentment with what God has given him of sustenance, and not dealing in the forbidden matter in seeking increase. And humble submission is lowliness and abasement, and it is among the concomitants of chastity, because whoever abstains from the forbidden and does not amass much wealth from it does not grow insolent, and abases himself and is humble. And good fortune is the portion — that is, the portions of the hereafter, since by leaving the portions of this world the portions of the hereafter are made abundant. And rest, that is, in this world and the next; since whoever amasses wealth in this world also has nothing but hardship and toil, and likewise whoever does not abstain from the forbidden in the matter of the private parts bears in this world hardships, disputes, the prescribed penalties of the law and other things. And self-examination: either what is meant is the examining of the states of the poor and the rendering of their rights, or the examining of the states of the soul and its faults — and the first is the more evident. And humility, since by the leaving of chastity humility in acts of worship is stripped away, as is known by experience. And recollection, that is, the recollection of death and of the states of the hereafter and of sins. And reflection, that is, upon the Origin and the Return, and upon what he was created for.